Ecclesiastical History; Letters; Dialogues

After the Council of Nicæa there sprung up this error. Certain men ventured with profane mouths to say that the Holy Spirit is made through the Son. We therefore anathematize those who do not with all freedom preach that the Holy Spirit is of one and the same substance and power with the Father and the Son. In like manner we anathematize them that follow the error of Sabellius and say that the Father and the Son are the same. We anathematize Arius and Eunomius who with equal impiety, though with differences of phrase, maintain the Son and the Holy Spirit to be a creature. We anathematize the Macedonians who, produced from the root of Arius, have changed the name but not the impiety. We anathematize Photinus who, renewing the heresy of Ebion, confessed that our Lord Jesus Christ was only of Mary.¹ We anathematize them that maintain that there are two sons—one before the ages and another after the assumption of the flesh from Mary. We anathematize also all who maintain that the Word of God moved in human flesh instead of a reasonable soul. For this Word of God Himself was not in His own body instead of a reasonable and intellectual soul, but assumed and saved our soul, both reasonable and intellectual, without sin.² We anathematize also them that say that the Word of God is separated from the Father by extension and contraction, and blasphemously affirm that He is without essential being or is destined to die.

Them that have gone from churches to other churches we so far hold alien from our communion till they shall have returned to those cities in which they were first ordained.

If any one, when another has gone from place to place, has been ordained in his stead, let him who abandoned his own city be held deprived of his episcopal rank until such time as his successor shall rest in the Lord.

If any one denies that the Father is eternal and the Son eternal and the Holy Ghost eternal, let him be anathema.

If any one denies that the Son was begotten of the Father, that is of His divine substance, let him be anathema.

If any one denies that the Son of God is very God, omnipotent and omniscient, and equal to the Father, let him be anathema.

If any one says that the Son of God, living in the flesh when he was on the earth, was not in heaven and with the Father, let him be anathema.³

If any one says that in the Passion of the Cross the Son of God sustained its pain by Godhead, and not by reasonable soul and flesh which He had assumed in the form of a servant,⁴ as saith the Holy Scripture, let him be anathema.

If any one denies that the Word of God suffered in the flesh and tasted death in the flesh, and was the first-born of the dead,⁵ as the Son is life and giver of life, let him be anathema.

If any one deny that He sits on the right hand of the Father in the flesh which He assumed, and in which He shall come to judge quick and dead, let him be anathema.

If any one deny that the Holy Spirit is truly and absolutely of the Father, and that the Son is of the divine substance and very God of God,⁶ let him be anathema.

If any one deny that the Holy Spirit is omnipotent, omniscient, and omnipresent, as also the Son of the Father, let him be anathema.

If any one say that the Holy Spirit is a created being or was made through the Son, let him be anathema.

If any one deny that the Father made all things visible and invisible, through the Son who was made Flesh, and the Holy Spirit, let him be anathema.

If any one deny one Godhead and power, one sovereignty and glory, one lordship, one kingdom, will and truth of the Father and of the Son and of the Holy Ghost, let him be anathema.

If any one deny three very persons of the Father and of the Son and of the Holy Ghost, living for ever, containing all things visible and invisible, omnipotent, judging all things, giving life to all things, creating all things and preserving all things,⁷ let him be anathema.

If any one denies that the Holy Ghost is to be worshipped by all creation, as the Son, and as the Father, let him be anathema.

If any one shall think aright about the Father and the Son but does not hold aright about the Holy Ghost, anathema, because he is a heretic, for all the heretics who do not think aright about God the Son and about the Holy Ghost are convicted of being involved in the unbelief of the Jews and the heathen; and if any one shall divide Godhead, saying that the Father is God apart and the Son God, and the Holy Ghost God, and should persist that they are called Gods and not God, on account of the one Godhead and sovereignty which we believe and know there to be of the Father and of the Son and of the Holy Ghost—one God in three essences,⁸ —or withdrawing the Son and the Holy Ghost so as to suggest that the Father alone is called God and believed in as one God, let him be anathema.

For the name of gods has been bestowed by God upon angels and all saints, but of the Father and of the Son and of the Holy Ghost on account of their one and equal Godhead, not the names of "gods" but the name of "our God" is predicated and proclaimed, that we may believe that we are baptized in Father and Son and Holy Ghost and not in the names of archangels or angels, like the heretics or the Jews or foolish heathen.

This is the salvation of the Christians, that believing in the Trinity, that is in the Father and the Son and the Holy Ghost, and being baptized into the same one Godhead and power and divinity and substance, in Him we may trust.

These events happened during the life of Gratianus.

Gratianus in the midst of his successes in war and wise and prudent government ended his life by conspiracy.⁹ He left no sons to inherit the empire, and a brother of the same name as their father, Valentinianus,¹⁰ who was quite a youth. So Maximus,¹¹ in contempt of the youth of Valentinianus, seized the throne of the West.

At this time Justina,¹² wife of Valentinianus the great, and mother of the young prince, made known to her son the seeds of the Arian teaching which she had long ago received. Well knowing the warmth of her consort's faith she had endeavoured to conceal her sentiments during the whole of his life, but perceiving that her son's character was gentle and docile, she took courage to bring her deceitful doctrine forward. The lad supposed his mother's counsels to be wise and beneficial, for nature so disposed the bait that he could not see the deadly hook below. He first communicated on the subject with Ambrosius, under the impression that, if he could persuade the bishop, he would be able without difficulty to prevail over the rest. Ambrosius, however, strove to remind him of his father's piety, and exhorted him to keep inviolate the heritage which he had received. He explained to him also how one doctrine differed from the other, how the one is in agreement with the teaching of the Lord and with the teaching of his apostles, while the other is totally opposed to it and at war with the code of the laws of the spirit.

The young man, as young men will, spurred on moreover by a mother herself the victim of deceit, not only did not assent to the arguments adduced, but lost his temper, and, in a passion, was for surrounding the approaches to the church with companies of legionaries and targeteers. When, however, he learnt that this illustrious champion was not in the least alarmed at his proceedings, for Ambrosius treated them all like the ghosts and hobgoblins with which some men try to frighten babies, he was exceedingly angry and publicly ordered him to depart from the church. "I shall not," said Ambrosius, "do so willingly. I will not yield the sheepfold to the wolves nor betray God's temple to blasphemers. If you wish to slay me drive your sword or your spear into me here within. I shall welcome such a death."¹³

After a considerable time Maximus¹⁴ was informed of the attacks which were being made upon the loud-voiced herald of the truth, and he sent dispatches to Valentinianus charging him to put a stop to his war against true religion and exhorting him not to abandon his father's faith. In the event of his advice being disregarded he further threatened war, and confirmed what he wrote by what he did,¹⁵ for he mustered his forces and marched for Milan where Valentinianus was then residing. When the latter heard of his approach he fled into Illyricum.¹⁶ He had learnt by experience what good he had got by following his mother's advice.

When the illustrious emperor Theodosius had heard of the emperor's doings and what the tyrant Maximus had written to him he wrote to the fugitive youth to this effect: You must not be astonished if to you has come panic and to your enemy victory; for you have been fighting against piety, and he on its side. You abandoned it, and are running away naked. He in its panoply is getting the mastery of you stripped bare of it, for He who hath given us the law of true religion is ever on its side.

So wrote Theodosius when he was yet afar off; but when he had heard of Valentinian's flight, and had come to his aid, and saw him an exile, taking refuge in his own empire, his first thought was to give succour to his soul, drive out the intruding pestilence of impiety, and win him back to the true religion of his fathers. Then he bade him be of good cheer and marched against the tyrant. He gave the lad his empire again without loss of blood and slew Maximus. For he felt that he should be guilty of wrong and should violate the terms of his treaty with Gratianus were he not to take vengeance on those who had caused his ally's death.¹⁷

On the emperor's return the admirable Amphilochius, whom I have often mentioned, came to beg that the Arian congregations might be expelled from the cities. The emperor thought the petition too severe, and refused it. The very wise Amphilochius at the moment was silent, for he had hit upon a memorable device. The next time he entered the Palace and beheld standing at the emperor's side his son Arcadius, who had lately been appointed emperor, he saluted Theodosius as was his wont, but did no honour to Arcadius. The emperor, thinking that this neglect was due to forgetfulness, commanded Amphilochius to approach and to salute his son. "Sir," said he, "the honour which I have paid you is enough." Theodosius was indignant at the discourtesy, and said, "Dishonour done to my son is a rudeness to myself." Then, and not till then, the very wise Amphilochius disclosed the object of his conduct, and said with a loud voice, "You see, sir, that you do not brook dishonour done your son, and are bitterly angry with those who are rude to him. Believe then that the God of all the world abominates them that blaspheme the Only begotten Son, and hates them as ungrateful to their Saviour and Benefactor."

Then the emperor understood the bishop's drift, and admired both what he had done and what he had said. Without further delay he put out an edict forbidding the congregations of heretics.¹⁸

But to escape all the snares of the common enemy of mankind is no easy task. Often it happens that one who has kept clear of lascivious passion is fixed fast in the toils of avarice; and if he prove superior to greed there on the other side is the pitfall of envy, and even if he leap safe over this he will find a net of passion waiting for him on the other side. Other innumerable stumbling blocks the enemy sets in men's paths, trying to catch them to their ruin.¹⁹

Then he has at his disposal the bodily passions to help the wiles which he lays against the soul. The mind alone, if it keep awake, gets the better of him, frustrating the assault of his devices by its inclination to what is Divine. Now, since this admirable emperor had his share of human nature,²⁰ and was not free from its emotions, his righteous anger passed the bounds of moderation, and caused the perpetration of a savage and lawless deed. I must tell this story for the sake of those into whose hands it will fall; it does not, indeed, only involve blame of the admirable emperor, but so redounds to his credit as to deserve to be remembered.

Thessalonica is a large and very populous city, belonging to Macedonia, but the capital of Thessaly and Achaia, as well as of many other provinces which are governed by the prefect of Illyricum. Here arose a great sedition, and several of the magistrates were stoned and violently treated.²¹

The emperor was fired with anger when he heard the news, and unable to endure the rush of his passion, did not even check its onset by the curb of reason, but allowed his rage to be the minister of his vengeance. When the imperial passion had received its authority, as though itself an independent prince, it broke the bonds and yoke of reason, unsheathed swords of injustice right and left without distinction, and slew innocent and guilty together. No trial preceded the sentence. No condemnation was passed on the perpetrators of the crimes. Multitudes were mowed down like ears of corn in harvest-tide. It is said that seven thousand perished.

News of this lamentable calamity reached Ambrosius. The emperor on his arrival at Milan wished according to custom to enter the church. Ambrosius met him outside the outer porch and forbade him to step over the sacred threshold. "You seem, sir, not to know," said he, "the magnitude of the bloody deed that has been done. Your rage has subsided, but your reason has not yet recognised the character of the deed. Peradventure your Imperial power prevents your recognising the sin, and power stands in the light of reason. We must however know how our nature passes away and is subject to death; we must know the ancestral dust from which we sprang, and to which we are swiftly returning. We must not because we are dazzled by the sheen of the purple fail to see the weakness of the body that it robes. You are a sovereign, Sir, of men of like nature with your own, and who are in truth your fellow slaves; for there is one Lord and Sovereign of mankind, Creator of the Universe. With what eyes then will you look on the temple of our common Lord—with what feet will you tread that holy threshold, how will you stretch forth your hands still dripping with the blood of unjust slaughter? How in such hands will you receive the all holy Body of the Lord? How will you who in your rage unrighteously poured forth so much blood lift to your lips the precious Blood? Begone. Attempt not to add another crime to that which you have committed. Submit to the restriction to which the God the Lord of all agrees that you be sentenced. He will be your physician, He will give you health."²²

Educated as he had been in the sacred oracles, Theodosius knew clearly what belonged to priests and what to emperors. He therefore bowed to the rebuke of Ambrose, and retired sighing and weeping to the palace. After a considerable time, when eight months had passed away, the festival of our Saviour's birth came round and the emperor sat in his palace shedding a storm of tears.

Now Rufinus, at that time controller of the household,²³ and, from his familiarity with his imperial master, able to use great freedom of speech, approached and asked him why he wept. With a bitter groan and yet more abundant weeping "You are trifling, Rufinus," said the emperor, "because you do not feel my troubles. I am groaning and lamenting at the thought of my own calamity; for menials and for beggars the way into the church lies open; they can go in without fear, and put up their petitions to their own Lord. I dare not set my foot there, and besides this for me the door of heaven is shut, for I remember the voice of the Lord which plainly says, Whatsoever ye bind on earth shall have been bound in heaven.'"²⁴

Rufinus replied "With your permission I will hasten to the bishop, and by my entreaties induce him to remit your penalty." "He will not yield" said the emperor. "I know the justice of the sentence passed by Ambrose, nor will he ever be moved by respect for my imperial power to transgress the law of God."

Rufinus urged his suit again and again, promising to win over Ambrosius; and at last the emperor commanded him to go with all despatch. Then, the victim of false hopes, Theodosius, in reliance on the promises of Rufinus, followed in person, himself. No sooner did the divine Ambrose perceive Rufinus than he exclaimed, "Rufinus, your impudence matches a dog's, for you were the adviser of this terrible slaughter; you have wiped shame from your brow, and guilty as you are of this mad outrage on the image of God you stand here fearless, without a blush." Then Rufinus began to beg and pray, and announced the speedy approach of the emperor. Fired with divine zeal the holy Ambrosius exclaimed "Rufinus, I tell you beforehand; I shall prevent him from crossing the sacred threshold. If he is for changing his sovereign power into that of a tyrant I too will gladly submit to a violent death." On this Rufinus sent a messenger to inform the emperor in what mind the archbishop was, and exhorted him to remain within the palace. Theodosius had already reached the middle of the forum when he received the message. "I will go," said he, "and accept the disgrace I deserve." He advanced to the sacred precincts but did not enter the holy building. The archbishop was seated in the house of salutation²⁵ and there the emperor approached him and besought that his bonds might be loosed.

"Your coming" said Ambrose "is the coming of a tyrant. You are raging against God; you are trampling on his laws." "No," said Theodosius, "I do not attack laws laid down, I do not seek wrongfully to cross the sacred threshold; but I ask you to loose my bond, to take into account the mercy of our common Lord, and not to shut against me a door which our master has opened for all them that repent." The archbishop replied "What repentance have you shown since your tremendous crime? You have inflicted wounds right hard to heal; what salve have you applied?" "Yours" said the emperor "is the duty alike of pointing out and of mixing the salve. It is for me to receive what is given me." Then said the divine Ambrosius "You let your passion minister justice, your passion not your reason gives judgment. Put forth therefore an edict which shall make the sentence of your passion null and void; let the sentences which have been published inflicting death or confiscation be suspended for thirty days awaiting the judgment of reason. When the days shall have elapsed let them that wrote the sentences exhibit their orders, and then, and not till then, when passion has calmed down, reason acting as sole judge shall examine the sentences and will see whether they be right or wrong. If it find them wrong it will cancel the deeds; if they be righteous it will confirm them, and the interval of time will inflict no wrong on them that have been rightly condemned."

This suggestion the emperor accepted and thought it admirable. He ordered the edict to be put out forthwith and gave it the authority of his sign manual. On this the divine Ambrosius loosed the bond.

Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David's cry "My soul cleaveth unto the dust, quicken thou me according to thy word."²⁶

He plucked out his hair; he smote his head; he besprinkled the ground with drops of tears and prayed for pardon. When the time came for him to bring his oblations to the holy table, weeping all the while he stood up and approached the sanctuary.²⁷

After making his offering, as he was wont, he remained within at the rail, but once more the great Ambrosius kept not silence and taught him the distinction of places. First he asked him if he wanted anything; and when the emperor said that he was waiting for participation in the divine mysteries, Ambrose sent word to him by the chief deacon and said, "The inner place, sir, is open only to priests; to all the rest it is inaccessible; go out and stand where others stand; purple can make emperors, but not priests." This instruction too the faithful emperor most gladly received, and intimated in reply that it was not from any audacity that he had remained within the rails, but because he had understood that this was the custom at Constantinople. "I owe thanks," he added, "for being cured too of this error."

So both the archbishop and the emperor showed a mighty shining light of virtue. Both to me are admirable; the former for his brave words, the latter for his docility; the archbishop for the warmth of his zeal, and the prince for the purity of his faith.

On his return to Constantinople Theodosius kept within the bounds of piety which he had learnt from the great archbishop. For when the occasion of a feast brought him once again into the divine temple, after bringing his gifts to the holy table he straightway went out. The bishop at that time was Nectarius, and on his asking the emperor what could possibly be the reason of his not remaining within, Theodosius answered with a sigh "I have learnt after great difficulty the differences between an emperor and a priest. It is not easy to find a man capable of teaching me the truth. Ambrosius alone deserves the title of bishop."

So great is the gain of conviction when brought home by a man of bright and shining goodness.

Yet other opportunities of improvement lay within the emperor's reach, for his wife used constantly to put him in mind of the divine laws in which she had first carefully educated herself. In no way exalted by her imperial rank she was rather fired by it with greater longing for divine things. The greatness of the good gift given her made her love for Him who gave it all the greater, so she bestowed every kind of attention on the maimed and the mutilated, declining all aid from her household and her guards, herself visiting the houses where the sufferers lodged, and providing every one with what he required. She also went about the guest chambers of the churches and ministered to the wants of the sick, herself handling pots and pans, and tasting broth, now bringing in a dish and breaking bread and offering morsels, and washing out a cup and going through all the other duties which are supposed to be proper to servants and maids. To them who strove to restrain her from doing these things with her own hands she would say, "It befits a sovereign to distribute gold; I, for the sovereign power that has been given me, am giving my own service to the Giver." To her husband, too, she was ever wont to say, "Husband, you ought always to bethink you what you were once and what you have become now; by keeping this constantly in mind you will never grow ungrateful to your benefactor, but will guide in accordance with law the empire bestowed upon you, and thus you will worship Him who gave it." By ever using language of this kind, she with fair and wholesome care, as it were, watered the seeds of virtue planted in her husband's heart.

She died before her husband, and not long after the time of her death events occurred which showed how well her husband loved her.

In consequence of his continual wars the emperor was compelled to impose heavy taxes on the cities of the empire.²⁸

The city of Antioch refused to put up with the new tax, and when the people saw the victims of its exaction subjected to torture and indignity, then, in addition to the usual deeds which a mob is wont to do when it is seizing an opportunity for disorder, they pulled down the bronze statue of the illustrious Placilla, for so was the empress named, and dragged it over a great part of the town.²⁹ On being informed of these events the emperor, as was to be expected, was indignant. He then deprived the city of her privileges, and gave her dignity to her neighbour, with the idea that thus he could inflict on her the greatest indignity, for Antioch from the earliest times had had a rival in Laodicea.³⁰ He further threatened to burn and destroy the town and reduce it to the rank of a village. The magistrates however had arrested some men in the very act, and had put them to death before the tragedy came to the emperor's ears. All these orders had been given by the Emperor, but had not been carried out because of the restriction imposed by the edict which had been made by the advice of the great Ambrosius.³¹ On the arrival of the commissioners who brought the emperor's threats, Elebichus, then a military commander, and Cæsarius prefect of the palace, styled by the Romans magister officiorum,³² the whole population shuddered in consternation. But the athletes of virtue,³³ dwelling at the foot of the hill, of whom at that time there were many of the best, made many supplications and entreaties to the imperial officers. The most holy Macedonius, who was quite unversed in the things of this life, and altogether ignorant of the sacred oracles, living on the tops of the mountains, and night and day offering up pure prayers to the Saviour of all, was not in the least dismayed at the imperial violence, nor at all affected by the power of the commissioners. As they rode into the middle of the town he caught hold of one of them by the cloak and bade both of them dismount. At the sight of a little old man, clad in common rags, they were at first indignant, but some of those who were conducting them informed them of the high character of Macedonius, and then they sprang from their horses, caught hold of his knees, and asked his pardon. The old man, urged on by divine wisdom, spoke to them in the following terms: "Say, dear sirs, to the emperor; you are not only an emperor, you are also a man. Bethink you, therefore, not only of your sovereignty, but also of your nature. You are a man, and you reign over your fellow men. Now the nature of man is formed after the image and likeness of God. Do not, therefore, thus savagely and cruelly order the massacre of God's image, for by punishing His image you will anger the Maker. Think how you are acting thus in your wrath for the sake of a brazen image. Now all who are endued with reason know how far a lifeless image is inferior to one alive and gifted with soul and sense. Take into account, too, that for one image of bronze we can easily make many more. Even you yourself cannot make one single hair of the slain."

After the good men had heard these words they reported them to the emperor, and quenched the flame of his rage. Instead of his threats he wrote a defence, and explained the cause of his anger. "It was not right," said he, "because I was in error, that indignity should be inflicted after her death on a woman so worthy of the highest praise. They that were aggrieved ought to have armed their anger against me." The emperor further added that he was grieved and distressed when he heard that some had been executed by the magistrates. In relating these events I have had a twofold object. I did not think it right to leave in oblivion the boldness of the illustrious monk, and I wished to point out the advantage of the edict which was put out by the advice of the great Ambrosius.³⁴

Now the right faithful emperor diverted his energies to resisting paganism, and published edicts in which he ordered the shrines of the idols to be destroyed. Constantine the Great, most worthy of all eulogy, was indeed the first to grace his empire with true religion; and when he saw the world still given over to foolishness he issued a general prohibition against the offering of sacrifices to the idols. He had not, however, destroyed the temples, though he ordered them to be kept shut. His sons followed in their father's footsteps. Julian restored the false faith and rekindled the flame of the ancient fraud. On the accession of Jovian he once more placed an interdict on the worship of idols, and Valentinian the Great governed Europe with like laws. Valens, however, allowed every one else to worship any way they would and to honour their various objects of adoration. Against the champions of the Apostolic decrees alone he persisted in waging war. Accordingly during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysus ran about in goat-skins, mangling hounds in Bacchic frenzy, and generally behaving in such a way as to show the iniquity of their master. When the right faithful Theodosius found all these evils he pulled them up by the roots, and consigned them to oblivion.³⁵

The first of the bishops to put the edict in force and destroy the shrines in the city committed to his care was Marcellus, trusting rather in God than in the hands of a multitude. The occurrence is remarkable, and I shall proceed to narrate it. On the death of John, bishop of Apamea, whom I have already mentioned, the divine Marcellus, fervent in spirit,³⁶ according to the apostolic law, was appointed in his stead.

Now there had arrived at Apamea the prefect of the East³⁷ with two tribunes and their troops. Fear of the troops kept the people quiet. An attempt was made to destroy the vast and magnificent shrine of Jupiter, but the building was so firm and solid that to break up its closely compacted stones seemed beyond the power of man; for they were huge and well and truly laid, and moreover clamped fast with iron and lead.³⁸

When the divine Marcellus saw that the prefect was afraid to begin the attack, he sent him on to the rest of the towns; while he himself prayed to God to aid him in the work of destruction. Next morning there came uninvited to the bishop a man who was no builder, or mason, or artificer of any kind, but only a labourer who carried stones and timber on his back. "Give me," said he, "two workmen's pay; and I promise you I will easily destroy the temple." The holy bishop did as he was asked, and the following was the fellow's contrivance. Round the four sides of the temple went a portico united to it, and on which its upper story rested.³⁹ The columns were of great bulk, commensurate with the temple, each being sixteen cubits in circumference. The quality of the stone was exceptionally hard, and offering great resistance to the masons' tools. In each of these the man made an opening all round, propping up the superstructure with olive timber before he went on to another. After he had hollowed out three of the columns, he set fire to the timbers. But a black demon appeared and would not suffer the wood to be consumed, as it naturally would be, by the fire, and stayed the force of the flame. After the attempt had been made several times, and the plan was proved ineffectual, news of the failure was brought to the bishop, who was taking his noontide sleep. Marcellus forthwith hurried to the church, ordered water to be poured into a pail, and placed the water upon the divine altar. Then, bending his head to the ground, he besought the loving Lord in no way to give in to the usurped power of the demon, but to lay bare its weakness and exhibit His own strength, lest unbelievers should henceforth find excuse for greater wrong. With these and other like words he made the sign of the cross over the water, and ordered Equitius, one of his deacons, who was armed with faith and enthusiasm, to take the water and sprinkle it in faith, and then apply the flame. His orders were obeyed, and the demon, unable to endure the approach of the water, fled. Then the fire, affected by its foe the water as though it had been oil, caught the wood, and consumed it in an instant. When their support had vanished the columns themselves fell down, and dragged other twelve with them. The side of the temple which was connected with the columns was dragged down by the violence of their fall, and carried away with them. The crash, which was tremendous, was heard throughout the town, and all ran to see the sight. No sooner did the multitude hear of the flight of the hostile demon than they broke out into a hymn of praise to God.

Other shrines were destroyed in like manner by this holy bishop. Though I have many other most admirable doings of this holy man to relate,—for he wrote letters to the victorious martyrs, and received replies from them, and himself won the martyr's crown,—for the present I hesitate to narrate them, lest by over prolixity I weary the patience of those into whose hands my history may fall.

I will therefore now pass to another subject.